Matt Fradd
Books • Spirituality/Belief • Writing
This PWA community exists to facilitate an online community of PWA listeners and all lovers of philosophy and theology.
Interested? Want to learn more about the community?

Pop-Cultured Catholic #16: The Ascension of Lula’s Love from Storge to Agape in Genndy Tartakovsky’s “Primal”

For my second-to-last Halloween-themed post, I have decided to delve into arguably one of the most heartfelt episodes from Genndy Tartakovsky’s animated show on Adult Swim, “Primal”. That episode focuses on a character working for the show’s villain of the week, who helps capture the protagonists. But said character named Lula soon grows to empathize with them, due to her discovering their backstory and relating it to her own personal tragedy. This sets her on a path towards reformation and heroic self-sacrifice.

The main story in this anthology series centers around a neanderthal hunter and female tyrannosaur, Spear and Fang, who form a partnership after the deaths of their offspring. They survive together in this fantasy world of “One Million B.C.” meets “Conan the Barbarian”, and their episodic journey to find a new family eventually leads to them facing more advanced human civilizations. In keeping with Genndy’s love of visual storytelling, these episodes have provided a great deal of spectacle, thrills, and emotional drama with very little spoken dialogue.

Episodes 7-9 from “Primal” Season 1 each provide a self-contained adventure fit for spooky season, but the most meaningful and emotionally impactful one is Episode 8: “Coven of the Damned”. When the episode begins, Spear and Fang are still roaming this primordial continent ruled by prehistoric animals, other fearsome beasts, savage ape-men, and the occasional supernatural threat. While laying low, they happen upon a race of witch-like people. The witches have just captured a fellow neanderthal, bound him to stone columns, drew magic runes on him, and lit a green fire in preparation for something.

Spear and Fang quietly watch in horror, as the coven’s matriarch arrives on a pterosaur mount, ready to perform a dark ritual on the bound neanderthal. The witches chant in celebration of their matriarch’s arrival. That is, except for one witch, whom the credits refer to as “Lula”. As Lula solemnly watches from the sidelines, seemingly ostracized by her group, their matriarch transforms into a demonic looking entity. In her eldritch form, the matriarch drains the captured neanderthal’s life force, leaving a husk behind.

After draining all the caveman’s life force in the form of green glowing energy, the transformed matriarch harnesses it… to create a small baby. Immediately, the witches are rejoicing and each clamber to be the one who will receive the baby. That is, except for Lula, who spectates with a depressed look. Although it is not clearly stated, it appears that the witches’ tribe and perhaps their whole species has been reduced to this small all-female population of haggard individuals, who cannot procreate naturally anymore. Hence, they seem to have turned to this dark sorcery as the only perceived means to keep their lineage going. Spear and Fang have seen enough.

Unfortunately, the matriarch’s mind-controlled pterosaur turns to spot Spear and Fang, sending the witches in hot pursuit. Spear and Fang flee for their lives, swiping at the levitating witches that ambush them and vanish. However, that one witch Lula manages to hold Fang’s attention and cast a spell to bring the tyrannosaur under her mind-control, like the matriarch’s pterosaur. Spear is shocked to find Fang now ridden by one of the witches and is quickly captured himself.

The next day, Spear finds himself tied to the same rock columns, with Fang now serving as Lula’s mind-controlled mount. Dismayed, Spear furiously shouts to get Fang’s attention, causing the dinosaur to briefly break free from Lula’s control and throw her off. Lula focuses her magic to regain control over Fang, but is intrigued. To find out what is so special about Spear and Fang’s connection, Lula conjures another spell, which allows her to enter both of their minds and watch their past events play out before her.

Lula uses her “backstory magic” to witness the events shown in the very first episode of “Primal”, when Spear and Fang’s shared loss of family becomes the start to their partnership. To recap, Episode 1 titled “Spear and Fang” begins with Spear returning from his hunt to witness his wife and children being attacked and devoured by a pack of horned reddish tyrannosaurs. Struggling to keep on living after the death of his family, Spear spots the silhouette of Fang. He mistakenly thinks she might be one of the horned tyrannosaurs, and follows her with vengeful intent. Spear is intrigued upon noticing that Fang is not only different from his family’s assailants, but also a mother herself. That moment of peace is interrupted when the horned tyrannosaurs also arrive, now with eyes on Fang’s hatchlings. Spear and Fang lash out at their common enemy together and successfully defeat them, but not before Fang’s babies are eaten too.

Lula is taken aback by the duo’s backstory, and the viewers sees why, when she then uses that magic to rewatch her own past. After eying a drawing of herself and a child, she rewatches the time her coven’s matriarch gave her a baby. Lula’s vision flashes forward to her past self and her still small child playing in a flowery meadow. Lula’s present self cries out in horror and grief, remembering when she dropped her guard for a single moment. Her child gets distracted by a butterfly and obliviously chases it off a cliff. Since then, Lula has been in mourning and scorned by her coven.

As Lula draws the marks on Spear for the upcoming night’s ritual, her empathy for Spear leads to her having second thoughts and eventually taking decisive action. She sees that same kind of butterfly fluttering around Spear, is reminded of the similar histories they share, and can no longer bring herself to watch Spear be sacrificed. When the matriarch descends once more to carry out the ritual, Lula takes Spear’s… spear and slays the matriarch’s pterosaur. Next, she sends the mind-controlled Fang to charge in, scatter the other witches, and smash the pillars, freeing Spear. However, the matriarch is enraged.

When the coven’s matriarch intervenes, Lula has no choice but to choose between her life or Spear’s. The matriarch skin-changes into a supersized wolf (my Halloween posts even include a werewolf now) and trades snaps with Fang, proving to be a dangerously even opponent for the tyrannosaur. Lula realizes that their combined strength will not be enough to hold back the coven, so Spear needs to get out of there now. Before Fang and the transformed matriarch begin a proper fight, Lula skin-changes into a giant raven to buy them time. She distracts the matriarch with her assault and commands the mind-controlled Fang to ride off with Spear, while they have that brief window.

Lula gives her life for Spear. The matriarch and Lula continue fighting in wolf and raven form, but the latter is critically wounded. As Lula turns back into her normal form and the matriarch’s jaws open to encircle her head, we cut back to Spear and Fang. Lula’s spell wears off on the running Fang, causing her and Spear to briefly tumble. But by now, the pair is far enough away from the coven. They wander off on their next adventure, with Spear still wondering what happened to Lula.

But Lula’s sacrifice does not go in rewarded, for the fate awaiting her yields a beautifully ironic contrast to the episode’s title, “Coven of the Damned”. We cut to Lula’s spirit wandering in the afterlife, surrounded by a recreation of the flowery meadow. She sees another figure approaching from the distance and rushes to embrace it… the spirit of her child, once lost and now reunited with her. THE END

In the Greek language, there are multiple words commonly used to describe different forms through which love can be expressed, including these four: Eros, Storge, Philia, and Agape: "Eros" refers to the passion to share oneself bodily with someone to initiate and nourish that unitive and procreative bond in marriage. "Storge" is commonly used to reference the natural familial bonds that parents, children, siblings, and relatives share with each other. "Philia" often refers to a cultivated friendship, usually between equals. And "Agape" often references one's love of someone for their own sake, committed as an unconditional act of the will, even to the point of laying down one's life for one's friends (John 15:13) or loving one's enemies (Matthew 5:44).

While Agape is considered the highest expression of love that emulates God the most, the previous three can offer robust foundations onto which agape can be built, as arguably demonstrated by Saint Peter’s exchange with the risen Jesus and my pop-culture example with Lula’s character arc. Bible scholars have pointed out that when the risen Jesus appears to Peter and asks if he loves Jesus three times, as a reversal of Peter's three denials, both "Philia" and "Agape" are used in an intriguing manner. The first two times Jesus asks Peter, he uses "Agape", while Peter responds with an affirmation of "Philia". Only when asking Peter the third time does he use "Philia". A common interpretation is that Peter wanted to state his love for Jesus is not yet as perfect as agape, but he does love Jesus as a friend. But Jesus shows that he is willing to meet Peter where he is currently at, so that Jesus can help elevate Peter's current level of love to a perfected state through his grace. Likewise, Lula starts out as a pawn for the coven's matriarch. The love she currently harbors is mainly the "Storge" towards her tragically lost child, and she is willing to help sacrifice Spear. However, her curiosity draws her to learn about Spear and Fang's backstories, involving the losses of their own offspring. Her empathy drives her to learn and appreciate the full value of Spear's life. Thus, a newfound agape love for Spear grows from Lula's storge love for her lost child. And Lula is even willing to stand up to her own matriarch and die for Spear, so that he can be free and live. Similar to the themes I brought up in my post on "Frankenstein", this episode of "Primal" also seems to convey an important balance, affirming both of these: that the witch coven's act used to create their children is an evil means not justified by a good end, yet the child's existence itself is still something precious and sacred that we ought to care for.

Here are some clips from the episode…

1.) Spear and Fang Come Upon Ritual:
https://www.youtube.com/watch?v=kvgWgezVuHA

2.) Full Ritual Scene:
https://www.youtube.com/watch?v=kzBD_EjJ9FA

3.) Spear and Fang Captured By Coven:
https://www.youtube.com/watch?v=58Ifgh4U9s8

4.) Lula Visits Fang's Past:
https://www.youtube.com/watch?v=gpvXcXZs8OU

5.) Lula Visits Spear's Past:
https://www.youtube.com/watch?v=VX4I5HTBWhg

6.) Lula Revisits Her Own Past:
https://www.youtube.com/watch?v=Xt06voLt0M0

7.) Lula Stands Up to Her Matriarch and Sacrifices Herself For Spear:
https://www.youtube.com/watch?v=AJDAiGRQhRI

8.) Lula and Daughter Reunite:
https://www.youtube.com/watch?v=iwDOcL4Cxmg

Interested? Want to learn more about the community?
What else you may like…
Videos
Podcasts
Posts
Articles
Spiritual Direction - Lessons Learned at SEEK - Fr. Gregory Pine, O.P.

I was at SEEK in DC this past week. As is my tradition, I got hilariously sick and managed to learn some sweet lessons along the way : )

00:21:44
January 02, 2025
Studio Update Video
00:01:50
December 30, 2024
Quick short update
00:02:09
Simple NEW Lofi Song

Working on an entire album of lofi music. Here's one of those songs. Album should drop next week. THEN, a couple of weeks after that we hope to have our 24/7 stream up and running.

Simple NEW Lofi Song
December 01, 2022
Day 5 of Advent

THE ERROR OF ARIUS ABOUT THE INCARNATION

In their eagerness to proclaim the unity of God and man in Christ, some heretics went to the opposite extreme and taught that not only was there one person, but also a single nature, in God and man. This error took its rise from Arius. To defend his position that those scriptural passages where Christ is represented as being inferior to the Father, must refer to the Son of God Himself, regarded in His assuming nature, Arius taught that in Christ there is no other soul than the Word of God who, he maintained, took the place of the soul in Christ’s body. Thus when Christ says, in John 14:28, “The Father is greater than I,” or when He is introduced as praying or as being sad, such matters are to be referred to the very nature of the Son of God. If this were so, the union of God’s Son with man would be effected not only in the person, but also in the nature. For, as we know, the unity of human nature arises from the union of soul and body.

The...

Day 5 of Advent
November 27, 2022
Day 1 of Advent

RESTORATION OF MAN BY GOD THROUGH THE INCARNATION

We indicated above that the reparation of human nature could not be effected either by Adam or by any other purely human being. For no individual man ever occupied a position of pre-eminence over the whole of nature; nor can any mere man be the cause of grace. The same reasoning shows that not even an angel could be the author of man’s restoration. An angel cannot be the cause of grace, just as he cannot be man’s recompense with regard to the ultimate perfection of beatitude, to which man was to be recalled. In this matter of beatitude angels and men are on a footing of equality. Nothing remains, therefore, but that such restoration could be effected by God alone.

But if God had decided to restore man solely by an act of His will and power, the order of divine justice would not have been observed. justice demands satisfaction for sin. But God cannot render satisfaction, just as He cannot merit. Such a service pertains to one who ...

Day 1 of Advent

Please pray for the repose of the soul of Ryder Larson, a 16 year old who killed himself this morning. Please also pray for my nephew Pacer, Ryder has been his best friend since they were little and Pacer, plus the whole Rogers family, are very hurt by this. Ryder was LDS, so likely doesn't have people praying for him now.

Broken Catholic Man Needs Help. Today I reached an emotional and godless breaking point. I got angry at my wife, yelled at her, and our four kids between the ages of three and fifteen witnessed it. It was not quick or brief, but pervasive and prideful. It has been four hours since the tirade on my part and my wife and I are feeling awkward talking to each other. This does not happen more than once a year, and I want to effect change. Looking for prayers, and references to anger management books, teachings and even counseling with a Catholic foundation.

January 10, 2025
Studio update

Working away on the new studio. First step, covering up all these beautiful windows 😭

January 03, 2025
post photo preview
Did the Early Church Recognize the Pope’s Authority? A Socratic Dialogue You Can’t Ignore

Below is an imagined Socratic dialogue between a Catholic (Leo) and a Protestant (Martin). It is not intended to be an exhaustive argument but rather to help Catholics see that there is strong Patristic evidence for the early Church's belief in the authority of the Pope.

Special thanks to Madeline McCourt for her assistance in editing this article.

 


 

Martin: I’ve heard it said that the early Church gave unique authority to the Bishop of Rome, but honestly, I just don’t see it. To me, it seems like a later development rather than something the early Christians actually believed.

Leo: That’s an understandable concern, and one I’ve heard before. But if we take an honest look at the writings of the early Church Fathers, they seem to say something very different. Let’s start with Ignatius of Antioch. He wrote around A.D. 110 and called the Church of Rome the one that “holds the presidency.” Doesn’t that suggest a kind of leadership role?

Martin: Not necessarily. When Ignatius says that Rome “holds the presidency,” he could be referring to its importance as the capital of the empire, not as some kind of spiritual authority.

Leo: That’s an interesting point, but Ignatius doesn’t frame it that way. He’s writing to a church, not the emperor or the civic authorities. And he specifically praises the Roman Church for its spiritual character, saying it’s “worthy of God, worthy of honor, worthy of blessing.” Moreover, he commends them for teaching others and instructing the faithful. That’s not a description of political power—it’s spiritual authority (Letter to the Romans 1:1, 3:1).

Martin: Even so, Ignatius doesn’t explicitly say that the Roman Church has authority over other churches. He’s being respectful, but respect isn’t the same as submission.

Leo: Fair enough, but let’s consider Pope Clement I. Around A.D. 80, he wrote to the church in Corinth to address a serious dispute. He doesn’t just offer advice—he commands them to reinstate their leaders and warns them that disobedience to his letter would put them in “no small danger.” Clement even claims to be speaking “through the Holy Spirit” (Letter to the Corinthians 1, 58–59, 63). Why would a bishop in Rome have the right to intervene in the internal affairs of a church in Greece unless there was an acknowledged authority?

Martin: Maybe Corinth respected Clement’s wisdom, but that doesn’t mean they recognized him as having jurisdiction over them. He could have been acting as a wise elder, not as a pope.

Leo: That’s possible, but Clement’s tone doesn’t suggest he’s merely offering advice. He writes as someone with the authority to settle the matter definitively. And we see this pattern again with later bishops of Rome. Take Pope Victor, who excommunicated the churches in Asia Minor over the date of Easter. Other bishops appealed for peace, but they didn’t deny that Victor had the authority to make such a decision (Eusebius, Church History 5:23:1–24:11). If the early Church didn’t recognize the authority of the Bishop of Rome, why didn’t they challenge his right to excommunicate?

Only for Supporters
To read the rest of this article and access other paid content, you must be a supporter
Read full Article
December 14, 2024
post photo preview
13 Rules for the Spiritual Life by St. John of the Cross

While reading the Mass readings in my Magnificat this evening, I came across a beautiful excerpt from St. John of the Cross. I won’t share the entire passage, as writing it out would take some time, but it’s the kind of text that reads like a series of aphorisms. The only thing I’ve added are the numbers, to present his words more clearly.

St. John of the Cross, pray for us.

  1. The further you withdraw from earthly things the closer you approach heavenly things.

  2. Whoever knows how to die in all will have life in all.

  3. Abandon evil, do good, and seek peace.

  4. Anyone who complains or grumbles is not perfect, nor even a good Christian.

  5. The humble are those who hide in their own nothingness and know how to abandon themselves to God.

  6. If you desire to be perfect, sell your will, give it to the poor in spirit.

  7. Those who trust in themselves are worse than the devil.

  8. Those who do not love their neighbor abhor God.

  9. Anyone who does things lukewarmly is close to falling.

  10. Whoever flees prayer flees all that is good.

  11. Conquering the tongue is better than fasting on bread and water.

  12. Suffering for Gopd is better than working miracles.

  13. As for trials, the more the better. What does anyone know who doesn’t know how to suffer for Christ.

May the wisdom of St. John of the Cross inspire us to strive for holiness and draw closer to Christ, following his example of humility, prayer, and trust in God. Which of his insights struck you the most?

Read full Article
December 12, 2024
post photo preview
Mother of God? A Socratic Conversation on Mary’s Role in Salvation

Morning, all.

Today I’ll attempt a socratic dialogue on Mary as Theotokos, or "Mother of God."

James is the Protestant, Thomas is the Catholic.

 


 

James: Thomas, I gotta say, I don’t get how you can call Mary the “Mother of God.”

Thomas: Alright?

James: I mean, how can a finite human being possibly be the mother of the infinite God? It doesn’t make sense—unless you’re elevating Mary to some sort of divine status.

Thomas: Well, let me ask you: do you agree that Mary is the mother of Jesus?

James: Obviously, yes.

Thomas: And do you agree that Jesus is God?

James: Of course. He’s fully God and fully man.

Thomas: Then logically, Mary is the Mother of God. She isn’t the mother of His divine nature—that’s eternal and uncreated, which I think is where you’re getting stuck. But she is the mother of Jesus, the one person who is both fully God and fully man. The logic is simple and unavoidable:

  1. Mary is the mother of Jesus.

  2. Jesus is God.

  3. Therefore, Mary is the Mother of God.

James: I don’t know… it feels like another invention by the Church to give Mary too much attention. And it’s nowhere in Scripture.

Thomas: True, the title “Mother of God” isn’t explicitly in Scripture, but neither are terms like “Trinity,” “Hypostatic Union,” or even “Bible.” The title is a theological conclusion drawn from Scripture, not something made up later. Take Luke 1:43, for instance. Elizabeth calls Mary “the mother of my Lord.” In the context of Luke’s Gospel, “Lord” is clearly a title for God.

Only for Supporters
To read the rest of this article and access other paid content, you must be a supporter
Read full Article
See More
Available on mobile and TV devices
google store google store app store app store
google store google store app tv store app tv store amazon store amazon store roku store roku store
Powered by Locals